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每日一詞 主題辭典 聖經人名 聖經地名 聖經英文

搜尋方式: 本搜尋引擎限搜尋一個字,採模糊比對。

目前本系統共收錄了 1,856 個聖經相關人名
以及 HDBN 包含了 2,616 個姓名的意義解釋。


中文名字 英文名字 查詢經文 代表經文 Nave's Topical Bible ISBE Easton HBND SDB
低土馬 DIDYMUS
代表
約11:16 約20:24 約21:2
ISBE
did-i-mus (Didumos, i.e. "twin"): The surname of THOMAS (which see).
Easton
(Gr. twin = Heb. Thomas, q.v.), John 11:16; 20:24; 21:2.
HDBN
a twin; double
SBD
(the twin ), a surname of the apostle Thomas. ( John 11:16 ; 20:24 ; 21:2 ) [THOMAS]
低法 DIPHATH
代表
代上1:6 創10:3
ISBE
di-fath (diphath): A son of Gomer, son of Japheth, son of Noah (1 Ch 1:6), called RIPHATH (which see) in the corresponding genealogy in Gen 10:3.
低米丟 DEMETRIUS
代表
約參12
Easton
(1.) A silversmith at Ephesus, whose chief occupation was to make "silver shrines for Diana" (q.v.), Acts 19:24,i.e., models either of the temple of Diana or of the statue of the goddess. This trade brought to him and his fellow-craftsmen "no small gain," for these shrines found a ready sale among the countless thousands who came to this temple from all parts of Asia Minor. This traffic was greatly endangered by the progress of the gospel, and hence Demetrius excited the tradesmen employed in the manufacture of these shrines, and caused so great a tumult that "the whole city was filled with confusion." (2.) A Christian who is spoken of as having "a good report of all men, and of the truth itself" (3 John 1:12).
HDBN
belonging to corn
SBD
(belonging to Ceres ). A maker of silver shrines of Artemis at Ephesus. ( Acts 19:24 ) (about A.D. 52). These were small models of the great temple of the Ephesian Artemis, with her statue, which it was customary to carry on journeys, and place on houses as charms. A disciple, ( 3 John 1:12 ) mentioned with commendation (about A.D. 90). Possibly the first Demetrius,converted; but this is very doubtful.
何利 HORI
代表
創36:22 民13:5
ISBE
ho-ri (chori, "cave-dweller"):
(1) A Horite descendant of Esau (Gen 36:22; 1 Ch 1:39).
(2) A Simonite, father of Shaphat, one of the twelve spies (Nu 13:5).
HDBN
a prince; freeborn
SBD
(cave-dweller ). A Horite, son of Lotan the son of Seir. ( Genesis 36:22 ; 1 Chronicles 1:39 ; Genesis 36:30 ) A man of Simeon, father of Shaphat. ( Numbers 13:5 )
何坦 HOTHAM
代表
代上7:32 代上11:29
HDBN
a seal
SBD
(signet ring ), a man of Asher, son of Heber, of the family Of Beriah. ( 1 Chronicles 7:32 ) (B.C. 1490.)
何大雅 HODAIAH
代表
代上3:24
ISBE
ho-da-ya.
See HODAVIAH.
HDBN
the praise of the Lord
SBD
(Praise ye Jehovah ), son of the royal line of Judah. ( 1 Chronicles 3:24 ) (B.C. about 406.)
何威 HOHAM
代表
書10:1 書10:2 書10:3 書10:4 書10:5 書10:6 書10:7 書10:8 書10:9 書10:10 書10:11 書10:12 書10:13 書10:14 書10:15 書10:16 書10:17 書10:18 書10:19 書10:20 書10:21 書10:22 書10:23 書10:24 書10:25 書10:26 書10:27
ISBE
ho-ham (hoham, "whom Yahweh impels(?)" Gesenius): An Amorite king of Hebron and one of the five kings of the Amorites who leagued for war on Gibeon because of its treaty of peace with Joshua. The five were defeated in the decisive battle of Beth-horon, shut up in the cave at Makkedah in which they had taken refuge, and after the battle were slain, hanged and cast into the cave (Josh 10:1-27).
Easton
Jehovah impels, the king of Hebron who joined the league against Gibeon. He and his allies were defeated (Josh. 10:3, 5, 16-27).
HDBN
woe to them
SBD
(whom Jehovah impels ), king of Hebron at the time of the conquest of Canaan. ( Joshua 10:3 ) (B.C. 1450.)
何巴 HOBAB
代表
民10:29 士4:11
ISBE
ho-bab (chobhabh, "beloved"; Septuagint Obab): This name occurs only twice (Nu 10:29; Jdg 4:11). It is not certain whether it denotes the father-in-law or the brother-in-law of Moses. The direct statement of Nu 10:29 is that Hobab was "the son of Reuel" (the King James Version "Raguel"). This is probably the correct view and finds support in Ex 18:27, which tells us that some time before the departure of the Israelites from Sinai, Jethro had departed and returned to his own land. The statement of Jdg 4:11 is ambiguous, and therefore does not help us out of the difficulty, but is rather itself to be interpreted in the light of the earlier statement in Nu 10:29.
Mohammedan traditions favor the view that Hobab was only another name for Jethro. But this has little weight against the statements of Scripture. However, whether father-in-law or brother-in-law to Moses, the service he rendered to the leader of the hosts of Israel was most valuable and beautiful. Hobab was an experienced sheikh of the desert whose counsel and companionship Moses desired in the unfamiliar regions through which he was to journey. His knowledge of the wilderness and of its possible dangers would enable him to be to the Israelites "instead of eyes."
The facts recorded of this man are too meager to enable us to answer all the questions that arise concerning him. A difficulty that remains unsolved is the fact that in Jdg 1:16 and 4:11 he is described as a Kenite, while in Ex 3:1 and 18:1, the father-in-law of Moses is spoken of as "the priest of Midian."
Jesse L. Cotton
Easton
beloved, the Kenite, has been usually identified with Jethro (q.v.), Ex. 18:5, 27; comp. Num. 10:29, 30. In Judg. 4:11, the word rendered "father-in-law" means properly any male relative by marriage (comp. Gen. 19:14, "son-in-law," A.V.), and should be rendered "brother-in-law," as in the R.V. His descendants followed Israel to Canaan (Num. 10:29), and at first pitched their tents near Jericho, but afterwards settled in the south in the borders of Arad (Judg. 1:8-11, 16).
HDBN
favored; beloved
SBD
(beloved ). This name is found in two places only ( Numbers 10:29 ; Judges 4:11 ) Hobab was brother-in-law to Moses. (B.C. 1530.)
何弗尼 HOPHNI
代表
撒上4:4 撒上2:12 撒上2:34
Easton
pugilist or client, one of the two sons of Eli, the high priest (1 Sam. 1:3; 2:34), who, because he was "very old," resigned to them the active duties of his office. By their scandalous conduct they brought down a curse on their father's house (2:22, 12-27, 27-36; 3:11-14). For their wickedness they were called "sons of Belial," i.e., worthless men (2:12). They both perished in the disastrous battle with the Philistines at Aphek (4:11). (See PHINEHAS
SBD
(pugilist ) and PHINEHAS (brazen mouth ), the two sons of Eli, who fulfilled their hereditary sacerdotal duties at Shiloh. Their brutal rapacity and lust, ( 1 Samuel 2:12-17 1 Samuel 2:22 ) filled the people with disgust and indignation, and provoked the curse which was denounced against their fathers house, first by an unknown prophet, ( 1 Samuel 2:27-36 ) and then by Samuel. ch. ( 1 Samuel 3:11-14 ) They were both cut off in one day in the flower of their age, and the ark which they had accompanied to battle against the Philistines was lost on the same occasion. ( 1 Samuel 4:10 1 Samuel 4:11 ) (B.C. 1130.)
何提 HOTHIR
代表
代上25:4 代上25:8
ISBE
ho-thir (hothir, "abundance"): Mentioned in 1 Ch 25:4,28 among the sons of Heman, and one of those set apart by David for the musical service of the house of God (compare 25:6).
HDBN
excelling; remaining
SBD
(fullness ),the thirteenth son of Heman, "the kings seer," ( 1 Chronicles 25:4 1 Chronicles 25:28 ) and therefore a Kohathite Levite. (B.C. 1014.)
何沙瑪 HOSHAMA
代表
代上3:17 代上3:18
ISBE
hosh-a-ma, ho-sha-ma (hoshama`, abbreviated from yehoshama`, "whom Yahweh heareth"): One of the sons or descendants of Jeconiah, the captive king of Judah (1 Ch 3:18).
HDBN
heard; he obeys
SBD
(whom Jehovah hears ), one of the sons of Jeconiah or Jehoiachin, the last king but one of Judah. ( 1 Chronicles 3:18 )
何沙雅 HOSHAIAH
代表
尼12:32 耶42:1 耶43:2
ISBE
ho-sha-ya (hosha`yah, "whom Yahweh helpeth"):
(1) Father of Jezaniah (probably = Azariah, so the Septuagint; compare Jer 42:1 and 43:2 with 2 Ki 25:23 and note similar letters in names in Hebrew), who with other leaders antagonized the policy and counsel of Jeremiah after the fall of Jerusalem (Jer 42:1 through 43:7).
(2) A man, probably of Judah, who led half of the princes of Judah in procession at the dedication of the wall of Jerusalem (Neh 12:32).
HDBN
the salvation of the Lord
SBD
(whom Jehovah aids ). A man who assisted in the dedication of the wall of Jerusalem after it had been rebuilt by Nehemiah. ( Nehemiah 12:32 ) (B.C. 446.). The father of a certain Jezaniah or Azariah, who was a man of note after, the destruction of Jerusalem by Nebuchadnezsar. ( Jeremiah 42:1 ; 43:2 ) (B.C. after 588.)
何細亞 HOSHEA
代表
代上27:20 尼10:23 王下15:30 何1:1 民13:16
ISBE
ho-she-a (hoshea`, "salvation"; Hosee, 2 Ki 17:1-9):
1. A Satrap of Assyria:
Son of Elah, the 19th and last king of Israel. The time was one of social revolution and dynastic change. Of the last five kings of Israel, four had met their deaths by violence. Hoshea himself was one of these assassins (2 Ki 15:30), and the nominee of Tiglath-pileser III, whose annals read, "Pekah I slew, Hoshea I appointed over them." Though called king, Hoshea was thus really a satrap of Assyria and held his appointment only during good behavior. The realm which he administered was but the shadow of its former self. Tiglath-pileser had already carried into captivity the northern tribes of Zebulun, Naphtali, Asher and Dan; as also the two and a half tribes East of the Jordan (2 Ki 15:29). Apart from those forming the kingdom of Judah, there remained only Ephraim, Issachar, and the half-tribe of Manasseh.
2. The Reduced Kingdom of Israel:
Isaiah refers to the fall of Syria in the words, "Damascus is taken away from being a city" (Isa 17:1), and to the foreign occupations of Northern Israel in the words, "He brought into contempt the land of Zebulun and the land of Naphtali .... by the way of the sea, beyond the Jordan, Galilee of the nations" (Isa 9:1).
3. Hosea and Ephraim:
But Hosea is the prophet in whose writings we see most clearly the reflection of the politics of the day, and the altered condition of things in Israel. In the 2nd division of his and book, chapters 4 through 14, Hosea deals with a state of things which can only be subsequent to the first great deportation of Israelites, and therefore belongs to the reigns of Pekah and Hoshea. The larger part of the nation being removed, he addresses his utterances no longer to all Israel, but to Ephraim, the chief of the remaining tribes. This name he uses no less than 35 t, though not to the total exclusion of the term "Israel," as in 11:1, "When Israel was a child, then I loved him," the whole nation in such cases being meant. Of the 35 uses of "Ephraim," the first is, "Ephraim is joined to idols; let him alone" (4:17), and the last, "Ephraim shall say, What have I to do any more with idols?" (14:8), showing that, in the prophets estimation, the idolatrous worship of Yahweh, as associated with the golden calves of Dan and Bethel, lay at the root of the nations calamities.
4. Hoseas Dependent Position:
Over this shrunken and weakened kingdom--corresponding generally with the Samaritan district of the New Testament--Hoshea was placed as the viceroy of a foreign power. The first official year of his governorship was 729, though he may have been appointed a few months earlier. Tiglath-pileser III died in 727, so that three years tribute was probably paid to Nineveh. There was, however, a political party in Samaria, which, ground down by cruel exactions, was for making an alliance with Egypt, hoping that, in the jealousy and antipathies of the two world-powers, it might find some relief or even a measure of independence. Hosea, himself a prophet of the north, allows us to see beneath the surface of court life in Samaria. "They call unto Egypt, they go to Assyria" (Hos 7:11), and again, "They make a covenant with Assyria, and oil is carried into Egypt" (Hos 12:1). This political duplicity from which it was the kings prime duty to save his people, probably took its origin about the time of Tiglath-pilesers death in 727.
5. His Treasonable Action:
That event either caused or promoted the treasonable action, and the passage of large quantities of oil on the southward road was an object-lesson to be read of all men. On the accession of Shalmaneser IV--who is the Shalmaneser of the Bible (2 Ki 17:3; 18:9)--Hoshea would seem to have carried, or sent, the annual tribute for 726 to the treasury at Nineveh (2 Ki 17:3). The text is not clear as to who was the bearer of this tribute, but from the statement that Shalmaneser came up against him, and Hoshea became his servant, it may be presumed that the tribute for the first year after Tiglath-pilesers death was at first refused, then, when a military demonstration took place, was paid, and obedience promised. In such a case Hoshea would be required to attend at his suzerains court and do homage to the sovereign.
6. His Final Arrest:
This is what probably took place, not without inquiry into the past. Grave suspicions were thus aroused as to the loyalty of Hoshea, and on these being confirmed by the confession or discovery that messengers had passed to "So king of Egypt," and the further withholding of the tribute (2 Ki 17:4), Hoshea was arrested and shut up in prison. Here he disappears from history. Such was the ignominious end of a line of kings, not one of whom had, in all the vicissitudes of two and a quarter centuries, been in harmony with theocratic spirit, or realized that the true welfare and dignity of the state lay in the unalloyed worship of Yahweh.
7. Battle of Beth-arbel:
With Hoshea in his hands, Shalmanesers troops marched, in the spring or summer of 725, to the completion of Assyrias work in Israel. Isaiah has much to say in his 10th and 11th chapters on the divinely sanctioned mission of "the Assyrian" and of the ultimate fate that should befall him for his pride and cruelty in carrying out his mission. The campaign was not a bloodless one. At Beth-arbel--at present unidentified--the hostile forces met, with the result that might have been expected. "Shalman spoiled Beth-arbel in the day of battle" (Hos 10:14). The defeated army took refuge behind the walls of Samaria, and the siege began. The city was well placed for purposes of defense, being built on the summit of a lonely hill, which was Omris reason for moving the capital from Tirzah (1 Ki 16:24). It was probably during the continuance of the siege that Isaiah wrote his prophecy, "Woe to the crown of pride of the drunkards of Ephraim," etc. (Isa 28), in which the hill of Samaria with its coronet of walls is compared to a diadem of flowers worn in a scene of revelry, which should fade and die. Micahs elegy on the fall of Samaria (chapter 1) has the same topographical note, "I will pour down the stones thereof into the valley, and I will uncover the foundations thereof" (1:6).
8. Fall of Samaria in 721:
Shalmanesers reign was one of exactly five years, December, 727 to December, 722, and the city fell in the 1st month of his successors reign. The history of its fall is summarized in Sargons great Khorsabad inscription in these words, "Samaria I besieged, I captured. 27,290 of her inhabitants I carried away. 50 chariots I collected from their midst. The rest of their property I caused to be taken."
9. Hosheas Character:
Hosheas character is summed up in the qualified phrase, "He did evil in the sight of the Lord, yet not as the kings of Israel that were before him." The meaning may be that, while not a high-principled man or ofirreproachable life, he did not give to the idolatry of Bethel the official sanction and prominence which each of his 18 predecessors had done. According to Hos 10:6 the golden calf of Samaria was to be taken to Assyria, to the shame of its erstwhile worshippers.
W. Shaw Caldecott
Easton
salvation. (1.) The original name of the son of Nun, afterwards called Joshua (Num. 13:8, 16; Deut. 32:44). (2.) 1 Chr. 27:20. The ruler of Ephraim in David's time. (3.) The last king of Israel. He conspired against and slew his predecessor, Pekah (Isa. 7:16), but did not ascend the throne till after an interregnum of warfare of eight years (2 Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the Assyrian king, who a second time invaded the land to punish Hoshea, because of his withholding tribute which he had promised to pay. A second revolt brought back the Assyrian king Sargon, who besieged Samaria, and carried the ten tribes away beyond the Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12). No more is heard of Hoshea. He disappeared like "foam upon the water" (Hos. 10:7; 13:11).
SBD
(salvation ). The nineteenth, last and best king of Israel. He succeeded Pekah, whom he slew in a successful conspiracy, thereby fulfilling a prophecy of Isaiah. ( Isaiah 7:16 ) In the third year of his reign (B.C. 726) Shalmaneser cruelly stormed the strong caves of Beth-arbel, ( Hosea 8:14 ) and made cruel tributary, ( 2 Kings 17:3 ) for three years. At the end of this period Hoshea entered into a secret alliance with So, king, of Egypt, to throw off the Assyrian yoke. The alliance did him no good; it was revealed, to the court of Nineveh by the Assyrian party in Ephraim, and Hoshea was immediately seized as a rebellious vasal, shut up in prison, and apparently treated with the utmost indignity. ( Micah 5:1 ) Of the subsequent fortunes of Hoshea nothing is known. The son of Nun, i.e. Joshua, ( 32:44 ) and also in Numb 13:8 though to there the Authorized Version has OSHEA. Shon of Azaziah, ( 1 Chronicles 27:20 ) like his great namesake, a man of Ephraim, ruler of his tribe in the time of King David. (B.C. 1019.) One of the heads of the people who sealed the covenant with Nehemiah. ( Nehemiah 10:23 ) (B.C. 410.)
何薩 HOSAH
代表
代上16:38 代上26:10 代上26:16
ISBE
ho-sa (chocah): A city on the border of Asher, in the neighborhood of Tyre (Josh 19:29). Septuagint reads Iaseiph, which might suggest identification with Kefr Yasif, to the Northeast of Acre. Possibly, however, as Sayce (HCM, 429) and Moore (Judges, 51) suggest, Hosah may represent the Assyrian Usu. Some scholars think that Usu was the Assyrian name for Palaetyrus. If "the fenced city of Tyre" were that on the island, while the city on the mainland lay at Ras el-`Ain, 30 stadia to the South (Strabo xvi.758), this identification is not improbable.
Easton
refuge. (1.) A place on the border of the tribe of Asher (Josh. 19:29), a little to the south of Zidon. (2.) A Levite of the family of Merari (1 Chr. 16:38).
HDBN
trusting
SBD
(refuge ), a city of Asher, ( Joshua 19:29 ) The next landmark on the boundary to Tyre.
何西阿 HOSHEA
代表
何1:1 民13:16 王下15:30
ISBE
ho-she-a (hoshea`, "salvation"; Hosee, 2 Ki 17:1-9):
1. A Satrap of Assyria:
Son of Elah, the 19th and last king of Israel. The time was one of social revolution and dynastic change. Of the last five kings of Israel, four had met their deaths by violence. Hoshea himself was one of these assassins (2 Ki 15:30), and the nominee of Tiglath-pileser III, whose annals read, "Pekah I slew, Hoshea I appointed over them." Though called king, Hoshea was thus really a satrap of Assyria and held his appointment only during good behavior. The realm which he administered was but the shadow of its former self. Tiglath-pileser had already carried into captivity the northern tribes of Zebulun, Naphtali, Asher and Dan; as also the two and a half tribes East of the Jordan (2 Ki 15:29). Apart from those forming the kingdom of Judah, there remained only Ephraim, Issachar, and the half-tribe of Manasseh.
2. The Reduced Kingdom of Israel:
Isaiah refers to the fall of Syria in the words, "Damascus is taken away from being a city" (Isa 17:1), and to the foreign occupations of Northern Israel in the words, "He brought into contempt the land of Zebulun and the land of Naphtali .... by the way of the sea, beyond the Jordan, Galilee of the nations" (Isa 9:1).
3. Hosea and Ephraim:
But Hosea is the prophet in whose writings we see most clearly the reflection of the politics of the day, and the altered condition of things in Israel. In the 2nd division of his and book, chapters 4 through 14, Hosea deals with a state of things which can only be subsequent to the first great deportation of Israelites, and therefore belongs to the reigns of Pekah and Hoshea. The larger part of the nation being removed, he addresses his utterances no longer to all Israel, but to Ephraim, the chief of the remaining tribes. This name he uses no less than 35 t, though not to the total exclusion of the term "Israel," as in 11:1, "When Israel was a child, then I loved him," the whole nation in such cases being meant. Of the 35 uses of "Ephraim," the first is, "Ephraim is joined to idols; let him alone" (4:17), and the last, "Ephraim shall say, What have I to do any more with idols?" (14:8), showing that, in the prophets estimation, the idolatrous worship of Yahweh, as associated with the golden calves of Dan and Bethel, lay at the root of the nations calamities.
4. Hoseas Dependent Position:
Over this shrunken and weakened kingdom--corresponding generally with the Samaritan district of the New Testament--Hoshea was placed as the viceroy of a foreign power. The first official year of his governorship was 729, though he may have been appointed a few months earlier. Tiglath-pileser III died in 727, so that three years tribute was probably paid to Nineveh. There was, however, a political party in Samaria, which, ground down by cruel exactions, was for making an alliance with Egypt, hoping that, in the jealousy and antipathies of the two world-powers, it might find some relief or even a measure of independence. Hosea, himself a prophet of the north, allows us to see beneath the surface of court life in Samaria. "They call unto Egypt, they go to Assyria" (Hos 7:11), and again, "They make a covenant with Assyria, and oil is carried into Egypt" (Hos 12:1). This political duplicity from which it was the kings prime duty to save his people, probably took its origin about the time of Tiglath-pilesers death in 727.
5. His Treasonable Action:
That event either caused or promoted the treasonable action, and the passage of large quantities of oil on the southward road was an object-lesson to be read of all men. On the accession of Shalmaneser IV--who is the Shalmaneser of the Bible (2 Ki 17:3; 18:9)--Hoshea would seem to have carried, or sent, the annual tribute for 726 to the treasury at Nineveh (2 Ki 17:3). The text is not clear as to who was the bearer of this tribute, but from the statement that Shalmaneser came up against him, and Hoshea became his servant, it may be presumed that the tribute for the first year after Tiglath-pilesers death was at first refused, then, when a military demonstration took place, was paid, and obedience promised. In such a case Hoshea would be required to attend at his suzerains court and do homage to the sovereign.
6. His Final Arrest:
This is what probably took place, not without inquiry into the past. Grave suspicions were thus aroused as to the loyalty of Hoshea, and on these being confirmed by the confession or discovery that messengers had passed to "So king of Egypt," and the further withholding of the tribute (2 Ki 17:4), Hoshea was arrested and shut up in prison. Here he disappears from history. Such was the ignominious end of a line of kings, not one of whom had, in all the vicissitudes of two and a quarter centuries, been in harmony with theocratic spirit, or realized that the true welfare and dignity of the state lay in the unalloyed worship of Yahweh.
7. Battle of Beth-arbel:
With Hoshea in his hands, Shalmanesers troops marched, in the spring or summer of 725, to the completion of Assyrias work in Israel. Isaiah has much to say in his 10th and 11th chapters on the divinely sanctioned mission of "the Assyrian" and of the ultimate fate that should befall him for his pride and cruelty in carrying out his mission. The campaign was not a bloodless one. At Beth-arbel--at present unidentified--the hostile forces met, with the result that might have been expected. "Shalman spoiled Beth-arbel in the day of battle" (Hos 10:14). The defeated army took refuge behind the walls of Samaria, and the siege began. The city was well placed for purposes of defense, being built on the summit of a lonely hill, which was Omris reason for moving the capital from Tirzah (1 Ki 16:24). It was probably during the continuance of the siege that Isaiah wrote his prophecy, "Woe to the crown of pride of the drunkards of Ephraim," etc. (Isa 28), in which the hill of Samaria with its coronet of walls is compared to a diadem of flowers worn in a scene of revelry, which should fade and die. Micahs elegy on the fall of Samaria (chapter 1) has the same topographical note, "I will pour down the stones thereof into the valley, and I will uncover the foundations thereof" (1:6).
8. Fall of Samaria in 721:
Shalmanesers reign was one of exactly five years, December, 727 to December, 722, and the city fell in the 1st month of his successors reign. The history of its fall is summarized in Sargons great Khorsabad inscription in these words, "Samaria I besieged, I captured. 27,290 of her inhabitants I carried away. 50 chariots I collected from their midst. The rest of their property I caused to be taken."
9. Hosheas Character:
Hosheas character is summed up in the qualified phrase, "He did evil in the sight of the Lord, yet not as the kings of Israel that were before him." The meaning may be that, while not a high-principled man or ofirreproachable life, he did not give to the idolatry of Bethel the official sanction and prominence which each of his 18 predecessors had done. According to Hos 10:6 the golden calf of Samaria was to be taken to Assyria, to the shame of its erstwhile worshippers.
W. Shaw Caldecott
Easton
salvation. (1.) The original name of the son of Nun, afterwards called Joshua (Num. 13:8, 16; Deut. 32:44). (2.) 1 Chr. 27:20. The ruler of Ephraim in David's time. (3.) The last king of Israel. He conspired against and slew his predecessor, Pekah (Isa. 7:16), but did not ascend the throne till after an interregnum of warfare of eight years (2 Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the Assyrian king, who a second time invaded the land to punish Hoshea, because of his withholding tribute which he had promised to pay. A second revolt brought back the Assyrian king Sargon, who besieged Samaria, and carried the ten tribes away beyond the Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12). No more is heard of Hoshea. He disappeared like "foam upon the water" (Hos. 10:7; 13:11).
SBD
(salvation ). The nineteenth, last and best king of Israel. He succeeded Pekah, whom he slew in a successful conspiracy, thereby fulfilling a prophecy of Isaiah. ( Isaiah 7:16 ) In the third year of his reign (B.C. 726) Shalmaneser cruelly stormed the strong caves of Beth-arbel, ( Hosea 8:14 ) and made cruel tributary, ( 2 Kings 17:3 ) for three years. At the end of this period Hoshea entered into a secret alliance with So, king, of Egypt, to throw off the Assyrian yoke. The alliance did him no good; it was revealed, to the court of Nineveh by the Assyrian party in Ephraim, and Hoshea was immediately seized as a rebellious vasal, shut up in prison, and apparently treated with the utmost indignity. ( Micah 5:1 ) Of the subsequent fortunes of Hoshea nothing is known. The son of Nun, i.e. Joshua, ( 32:44 ) and also in Numb 13:8 though to there the Authorized Version has OSHEA. Shon of Azaziah, ( 1 Chronicles 27:20 ) like his great namesake, a man of Ephraim, ruler of his tribe in the time of King David. (B.C. 1019.) One of the heads of the people who sealed the covenant with Nehemiah. ( Nehemiah 10:23 ) (B.C. 410.)
何賽 HOSAI
代表
代下33:19
何達威 HODEVAH
代表
尼7:43
ISBE
ho-de-va, ho-de-va (hodhewah, hodheyah, "splendor of Yah"): A Levite and founder of a Levite family, seventy-four of whom returned from exile with Zerubbabel, 538 BC (Neh 7:43). the American Revised Version, margin gives as another reading "Hodeiah." In Ezr 2:40 he is called Hodaviah, of which Hodevah and Hodeiah are slight textual corruptions, and in Ezr 3:9 Judah, a name practically synonymous.
SBD
(praise ye Jehovah ). ( Nehemiah 7:43 ) [HODAVIAH]
何達威雅 HODAVIAH
代表
代上5:24 代上9:7 拉2:40 拉3:9 尼7:43 代上3:34
ISBE
hod-a-vi-a (hodhawyah, or hodhawyahu; the Septuagints Codex Alexandrinus, Hodouia):
(1) One of the heads of the half-tribe of Manasseh on the East of the Jordan (1 Ch 5:24).
(2) A Benjamite, the son of Hassenuah (1 Ch 9:7).
(3) A Levite, who seems to have been the head of an important family in that tribe (Ezr 2:40). In Neh 7:43 the name is Hodevah (hodhewah; Qere hodheyah). Compare Ezr 3:9.
(4) A son of Elioenai, and a descendant of David (1 Ch 3:24; hodhaywahu; Qere hodhawyahu, the King James Version "Hodaiah").
HDBN
Hodiah
SBD
(Praise ye Jehovah ). A man of Manasseh, one of the heads of the half tribe on the east of Jordan ( 1 Chronicles 5:24 ) (B.C. 720.) A man of Benjamin, son of Has-senuah. ( 1 Chronicles 9:7 ) A Levite, who seems to have given his name to an important family in the tribe. ( Ezra 2:40 ) (B.C. before 536.)
佯庇 JAMBRES
代表
提後3:8 出7:11 出7:12 出7:22 出8:7
ISBE
jam-brez.
See JANNES AND JAMBRES.
Easton
one of those who opposed Moses in Egypt (2 Tim. 3:8). (See JANNES
HDBN
poverty; bitter; a rebel
SBD
[JANNES AND JAMBRES]
使比利 IBRI
代表
代上24:27
ISBE
ib-ri (ibhri, "a Hebrew"): A Merarite Levitt, son of Jaaziah (1 Ch 24:27).
HDBN
passing over; being angry; being with young
SBD
(Hebrew ), a Merarite Levite of the family of Jaaziah, ( 1 Chronicles 24:27 ) in the time of David. (B.C. 1014.)
便 BEN
代表
代上15:18
ISBE
ben (ben, "son"): A Levite appointed to assist as musician in the temple service (1 Ch 15:18). The text seems to be doubtful, since the name is omitted in 1 Ch 15:20 and not mentioned at all in the Septuagint.
HDBN
a son
SBD
(son ), a Levite, one of the porters appointed by David for the ark. ( 1 Chronicles 15:18 )
便亞比拿達 BEN-ABINADAB
代表
王上4:11
ISBE
ben-a-bin-a-dab, ben-ab-i-na-dab (ben abhinadhabh, "son of Abinadab"): One of the "captains" of Solomon who provided for the king and his household, each for a month in the year (1 Ki 4:11). His district was the region of Dor. In the King James Version he is called "the son of Abinadab." His wife was Tappath, the daughter of Solomon.
便亞米 BEN-AMMI
代表
創19:38
ISBE
ben-am-i (ben `ammi, "son of my kinsman," Gen 19:38): The progenitor of the Ammonites was a son of Lots younger daughter, born after the destruction of Sodom. The account of his birth as well as that of Moab was commonly regarded as an expression of Israels intense hatred and contempt toward these two nations. However, this idea is rather unwarranted, in view of the fact that the origin of the tribe of Judah (which is held in especial honor by J) is accounted for in a similiar way (Gen 38). Gunkel (Schopfung und Chaos, 190) suggests that the narrative (Gen 19:30-38) was originally a Moabitic account tracing the common origin of Moab and Ammon to Lot. It presupposes a universal catastrophe--such as the conflagration of Sodom and Gomorrah, Admah and Zeboim suggests--in which all the human race, save Lot and his two daughters, perished. In order to avert the extinction of the race, his daughters resorted to incestuous practices. In this case we have here a Moabite parallel to the Deluge story (Skinner, Genesis, 313-14). While the common origin of the two brother tribes is undoubtedly a fact (Jdg 10:6; 11:15,18,25; Dt 2:19; 2 Ch 20, etc.), the folk-etymology of their names is rather suspicious. The name Ben-Ammi is probably derived from the deity "Emu," which is the name for Nergal among the shuchites on the West of the Euphrates a land which corresponds to the position of the Bene-`Ammo, "children of his people" (Nu 22:5). The chief god of the Kataban Arabs was called Ammi (Hom., ZDMG, V, 95, 525, note 1). In cuneiform inscriptions this name appears as part of the title of the Ammonite rulers (HDB). Neubauer (Studia Biblica, 1-26) suggests that the name Balaam is a compound of Bel plus Am, that is, "Am is Lord." For other compounds with Ammi see Gray, HPN, 41-60.
S. Cohon
Easton
son of my kindred; i.e., "born of incest", the son of Lot by his youngest daughter (Gen. 19:38).
HDBN
son of my people
SBD
(son of my people ), the son of the younger daughter of Lot, and progenitor of the Ammonites. ( Genesis 19:38 ) (B.C. 1897.)
便亥伊勒 BEN-HAIL
代表
代下17:7
ISBE
ben-ha-il (ben-chayil, "son of strength"; compare HPN, 65, 231): One of the princes who was sent by Jehoshaphat "to teach in the cities of Judah" (2 Ch 17:7).
SBD
(son of the host, strong ), one of the princes whom King Jehoshaphat sent to teach in the cities of Judah. ( 2 Chronicles 17:7 )
便俄尼 BEN-ONI
代表
創35:18
ISBE
ben-o-ni (ben-oni; huios odunes mou, "son of my sorrow"): The name given by the dying Rachel to her new-born son; changed by his father Jacob to BENJAMIN (Gen 35:18) which see.
SBD
(son of my sorrow ). ( Genesis 35:18 ) [BENJAMIN BENJAMIN ]


ISBE - 國際標準聖經百科全書 (International Standard Bible Encyclopedia)
Easton - Easton's Bible Dictionary
HBND - Hitchcock's Bible Names Dictionary
SBD - Smith's Bible Dictionary